Snataka Dharma (स्नातकधर्मः)

Snataka Dharma (Samskrit: स्नातकधर्मः) broadly refers to the responsibilities assigned and code of conduct prescribed for those who have completed their education in the brahmacharyashrama (graduates) and who are awaiting their entrance into the responsibilities of the Grhasthashrama.

परिचयः ॥ Introduction

According to the tradition of education in ancient Bharata, after the performance of Upanayana samskara (उपनयनसंस्कारः), a child is sent to the Gurukula where he is trained in different shastras under the able guidance of a Guru. At the end of this training, the rite of Samavartana (समावर्तनम्) is performed to indicate completion of his training, and he is ready for the transition from brahmacharyashrama to the second phase of his life – the grhasthashrama.

The rite of samavartana includes a snana (स्नानम् । ritual abulation) indicating the graduation of the student from the Gurukula. And such a student who has had the ritual abulation after completion of his study is called a Snataka (स्नातकः ॥ a graduate). Manusmrti elaborates in detail about the code of conduct for a Snataka. His personal as well as social responsibilities have been enlisted therein.

स्नातकव्याख्या ॥ Snataka Vyakhya

Before we elaborate on the code of conduct prescribed for a Snataka, let us first understand the meaning of a Snataka.

Vachaspatya describes a Snataka as follows:

वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे |

vedādhyayanānantaraṁ gārhasthyāya kr̥tasamāvarttanāṁṅgasnāne gr̥hasthabhede |

It refers to a one who, after having completed the study of the Vedas, for entering the Grhasthashrama, has performed the rite of Samavartana which is an abulation that indicates the graduation from brahmacharya to grhastha. However, according to Shabdakalpadruma,

ब्रह्मचर्य्यं त्यक्त्वा यो गृहाश्रमं गतः स स्नातकः । समाप्तवेदाध्ययनो यः स्नानशीलः आश्रमान्तरं न गतः सौऽपि स्नातकः ।

brahmacaryyaṁ tyaktvā yo gr̥hāśramaṁ gataḥ sa snātakaḥ । samāptavedādhyayano yaḥ snānaśīlaḥ āśramāntaraṁ na gataḥ sau'pi snātakaḥ ।

The one who abandons brahmacharya and goes to grhasthashrama is a Snataka. But, after having competed the Vedic studies, the one who is eligible for the ritual abulation but does not enter the grhasthashrama is also a Snataka. Because, Snataka is of three types.

• व्रतस्नातकः ॥ Vrata Snataka

  ब्रह्मचर्य्याचरणस्य यः शास्त्रबोधितोऽवधिः । तावद्वेदमुपास्यासमाप्तवेद एवाश्रमान्तरं गतो यः स व्रतस्नातकः ।

  brahmacaryyācaraṇasya yaḥ śāstrabodhito'vadhiḥ । tāvadvedamupāsyāsamāptaveda evāśramāntaraṁ gato yaḥ sa vratasnātakaḥ ।

  The one who enters the Grhasthashrama, studying the vedas only for the stipulated time prescribed by the shastras for the brahmacharyashrama, without completion, is a Vrata Snataka.
• विद्यास्नातकः || Vidya Snataka

  वेदमधीत्यगुरुसन्निधौ वेदाभ्यासं यः करोति स विद्यास्नातकः ।

  vedamadhītyagurusannidhau vedābhyāsaṁ yaḥ karoti sa vidyāsnātakaḥ ।

  The one who continues to stay with his Guru and study the Vedas even after the stipulated time is called a Vidya Snataka.
• उभयस्नातकः || Ubhaya Snataka

  पालितसम्यग्व्रतः प्राप्तवेदो यो द्वितीयाश्रमं गतः स उभयस्नातकः ।

  pālitasamyagvrataḥ prāptavedo yo dvitīyāśramaṁ gataḥ sa ubhayasnātakaḥ ।

  The one who observes the vow completely, absorbs the vedic teachings and graduates to the second ashrama is called Ubhaya Snataka.

स्नातकधर्माः ॥ Duties of a Snataka

The Indian tradition lays equal emphasis on both the rights and duties of a person through the different stages of his life. This is encoded in the form of the Varnashrama Dharma in the various Smrti texts. The duties prescribed for a Snataka - one who is in a phase of transition from the brahmacharyashrama to the Grhasthashrama is enumerated below.

उपजीविका ॥ Livelihood

One of the main duties awaiting a Snataka as he enters the grhasthashrama is to sustain his family. A Snataka who is a brahmana may subsist by anyone of the following modes of subsistence.

• It is said that a brahmana may subsist by Rta, Amrta , Mrta, Pramrta or by Satya and Anrta. But never by Shvavrtti. (Manu Smrt. 4.4)
• Rta refers to the gleaning of corn; Amrta is that which is obtained unasked; Mrta refers to begging and agriculture is called as Pramrta. Trading is considered Satyanrta (as it comprises of both truth and falsehood) and one may subsist even by that. However, one should avoid slavery as it is called Shvavrtti (dog's way of living). (Manu Smrti 4.5 and 4.6).

ऋतामृताभ्यां जीवेत्तु मृतेन प्रमृतेन वा । सत्यानृताभ्यां अपि वा न श्ववृत्त्या कदा चन || ४.४ ||

ऋतं उञ्छशिलं ज्ञेयं अमृतं स्यादयाचितम् । मृतं तु याचितं भैक्षं प्रमृतं कर्षणं स्मृतम् || ४.५ ||

सत्यानृतं तु वाणिज्यं तेन चैवापि जीव्यते । सेवा श्ववृत्तिराख्याता तस्मात्तां परिवर्जयेत् || ४.६ ||

r̥tāmr̥tābhyāṁ jīvettu mr̥tena pramr̥tena vā । satyānr̥tābhyāṁ api vā na śvavr̥ttyā kadā cana || 4.4 ||

r̥taṁ uñchaśilaṁ jñeyaṁ amr̥taṁ syādayācitam । mr̥taṁ tu yācitaṁ bhaikṣaṁ pramr̥taṁ karṣaṇaṁ smr̥tam || 4.5 ||

satyānr̥taṁ tu vāṇijyaṁ tena caivāpi jīvyate । sevā śvavr̥ttirākhyātā tasmāttāṁ parivarjayet || 4.6 ||

The Manusmrti especially implores a Brahmana who is a Snataka, to subsist by one of the above-mentioned modes of livelihood and discharge the following duties for securing heavenly bliss, long life, and fame. (Manu Smrt. 4.13).

अतोऽन्यतमया वृत्त्या जीवंस्तु स्नातको द्विजः । स्वर्गायुष्ययशस्यानि व्रताणीमानि धारयेत् || ४.१३ ||

ato'nyatamayā vr̥ttyā jīvaṁstu snātako dvijaḥ । svargāyuṣyayaśasyāni vratāṇīmāni dhārayet || 4.13 ||

उपजीविकानियमाः ॥ Rules Regarding Livelihood

• A brahmana may collect grains enough to fill a granary, or a smaller store, or what suffices for three days, or make provision only for a day. Among these four Brahmanas, each later one is considered more distinguished, and through the virtue of righteousness, he is said to have conquered the fruits of heaven. Out of these four types of Grhasthas, subsisting by one of the six means (Rta, etc) is prescribed for those with a large family. Those with a smaller family, are advised to subsist through performance of Yajnas, teaching Vedas and accepting charity. Those not willing to accept charity are expected to subsist with Yajana (याजनम् । sacrifice) and Adhyapana (अध्यापनम् । teaching). While the last one, should subsist by teaching the Vedas alone. (Manu Smrt. 4.7, 4.8 and 4.9).

कुशूलधान्यको वा स्यात्कुम्भीधान्यक एव वा । त्र्यहैहिको वापि भवेदश्वस्तनिक एव वा || ४.७ ||

चतुर्णाम् अपि चैतेषां द्विजानां गृहमेधिनाम् । ज्यायान्परः परो ज्ञेयो धर्मतो लोकजित्तमः || ४.८ ||

षट्कर्मैको भवत्येषां त्रिभिरन्यः प्रवर्तते । द्वाभ्याम् एकश्चतुर्थस्तु ब्रह्मसत्त्रेण जीवति || ४.९ ||

kuśūladhānyako vā syātkumbhīdhānyaka eva vā । tryahaihiko vāpi bhavedaśvastanika eva vā || 4.7 ||

caturṇām api caiteṣāṁ dvijānāṁ gr̥hamedhinām । jyāyānparaḥ paro jñeyo dharmato lokajittamaḥ || 4.8 ||

ṣaṭkarmaiko bhavatyeṣāṁ tribhiranyaḥ pravartate । dvābhyām ekaścaturthastu brahmasattreṇa jīvati || 4.9 ||

• It is said that, a Brahmana should not name his family and gotra for the sake of food; if he does so, he is called a vantashi (one who eats vomited food). (Manu Smrt. 3.109).

न भोजनार्थं स्वे विप्रः कुलगोत्रे निवेदयेत् । भोजनार्थं हि ते शंसन्वान्ताशीत्युच्यते बुधैः || ३.१०९ ||

na bhojanārthaṁ sve vipraḥ kulagotre nivedayet । bhojanārthaṁ hi te śaṁsanvāntāśītyucyate budhaiḥ || 3.109 ||

• A spiritual aspirant must seek a means of subsistence which either causes no, or least little pain (to others), and live (by that) except in times of financial hardship. (Manu Smrt. 4.2). At the same time, one should not do any bad deed for sustaining himself and his family. And one should accumulate wealth without unduly fatiguing one's body. (Manu Smrt. 4.3).

अद्रोहेणैव भूतानां अल्पद्रोहेण वा पुनः । या वृत्तिस्तां समास्थाय विप्रो जीवेदनापदि || ४.२ ||

यात्रामात्रप्रसिद्ध्यर्थं स्वैः कर्मभिरगर्हितैः । अक्लेशेन शरीरस्य कुर्वीत धनसंचयम् || ४.३ ||

adroheṇaiva bhūtānāṁ alpadroheṇa vā punaḥ । yā vr̥ttistāṁ samāsthāya vipro jīvedanāpadi || 4.2 ||

yātrāmātraprasiddhyarthaṁ svaiḥ karmabhiragarhitaiḥ । akleśena śarīrasya kurvīta dhanasaṁcayam || 4.3 ||

• At the same time, it is also adviced that one who subsists by gleaning corn, must be always intent on the performance of the Agnihotra, and constantly offer those Ishtis prescribed for the days of new moon and full moon days. One should never, for the sake of subsistence, get carried away by the ways of the world or resort to false praise; rather one should adopt a pure, straightforward behaviour and by not taking up the work of a businessman, lead the honest life of a Brahmana. (Manu Smrt. 4.10 and 4.11). Also, one who desires happiness must strive for a perfectly contented disposition and exert self-control; for happiness is rooted in contentment, and contentment is based upon self-discipline. (Manu Smrt. 4.12).

वर्तयंश्च शिलोञ्छाभ्यां अग्निहोत्रपरायणः । इष्टीः पार्वायणान्तीयाः केवला निर्वपेत्सदा || ४.१० ||

न लोकवृत्तं वर्तेत वृत्तिहेतोः कथं चन । अजिह्मां अशथां शुद्धां जीवेद्ब्राह्मणजीविकाम् || ४.११ ||

संतोषं परं आस्थाय सुखार्थी संयतो भवेत् । संतोषमूलं हि सुखं दुःखमूलं विपर्ययः || ४.१२ ||

vartayaṁśca śiloñchābhyāṁ agnihotraparāyaṇaḥ । iṣṭīḥ pārvāyaṇāntīyāḥ kevalā nirvapetsadā || 4.10 ||

na lokavr̥ttaṁ varteta vr̥ttihetoḥ kathaṁ cana । ajihmāṁ aśathāṁ śuddhāṁ jīvedbrāhmaṇajīvikām || 4.11 ||

saṁtoṣaṁ paraṁ āsthāya sukhārthī saṁyato bhavet । saṁtoṣamūlaṁ hi sukhaṁ duḥkhamūlaṁ viparyayaḥ || 4.12 ||

अमृतोपजीविका ॥ That which comes without asking

In certain conditions, a Snataka is permitted to subsist by accepting that which comes his way without demanding. For eg.

• One may accept from anyone, fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift of a promise of protection. It is said that, Prajapati (the Lord of created beings) has declared that a donation freely offered and brought (by the giver himself) may be accepted even from a sinful person, provided (the donation) had not been asked for or promised beforehand. (Manu Smrt. 4.247 and 248). In fact, the forefathers do not accept the shraddha for fifteen years and agni does not carry the havya (हव्यम्) given by those who disdain such a freely-offered donation. (Manu Smrt. 4.249).

एधोदकं मूलफलं अन्नं अभ्युद्यतं च यत् । सर्वतः प्रतिगृह्णीयान्मध्वथाभयदक्षिणाम् || ४.२४७ ||

आहृताभ्युद्यतां भिक्षां पुरस्तादप्रचोदिताम् । मेने प्रजापतिर्ग्राह्यां अपि दुष्कृतकर्मणः || ४.२४८ ||

नाश्नन्ति पितरस्तस्य दशवर्षाणि पञ्च च । न च हव्यं वहत्यग्निर्यस्तां अभ्यवमन्यते || ४.२४९ ||

edhodakaṁ mūlaphalaṁ annaṁ abhyudyataṁ ca yat । sarvataḥ pratigr̥hṇīyānmadhvathābhayadakṣiṇām || 4.247 ||

āhr̥tābhyudyatāṁ bhikṣāṁ purastādapracoditām । mene prajāpatirgrāhyāṁ api duṣkr̥takarmaṇaḥ || 4.248 ||

nāśnanti pitarastasya daśavarṣāṇi pañca ca । na ca havyaṁ vahatyagniryastāṁ abhyavamanyate || 4.249 ||

• It is also said, a couch, a house, Kusa grass, perfumes, water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables one should not reject, (if they are voluntarily offered.) (Manu Smrt. 4.250).

शय्यां गृहान्कुशान्गन्धानपः पुष्पं मणीन्दधि । धाना मत्स्यान्पयो मांसं शाकं चैव न निर्णुदेत् || ४.२५० ||

śayyāṁ gr̥hānkuśāngandhānapaḥ puṣpaṁ maṇīndadhi । dhānā matsyānpayo māṁsaṁ śākaṁ caiva na nirṇudet || 4.250 ||

• If one desires to benefit his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, one may accept (donations) from anybody; but one must not satisfy one's personal needs with such donations. But if one's Gurus are dead, or if one lives separate from them in (another) house, then in order to subsist one may accept donations from good people alone. (Manu Smrt. 4.251 and 252).

गुरून्भृत्यांश्चोज्जिहीर्षन्नर्चिष्यन्देवतातिथीन् । सर्वतः प्रतिगृह्णीयान्न तु तृप्येत्स्वयं ततः || ४.२५१ ||

गुरुषु त्वभ्यतीतेषु विना वा तैर्गृहे वसन् । आत्मनो वृत्तिं अन्विच्छन्गृह्णीयात्साधुतः सदा || ४.२५२ ||

gurūnbhr̥tyāṁścojjihīrṣannarciṣyandevatātithīn । sarvataḥ pratigr̥hṇīyānna tu tr̥pyetsvayaṁ tataḥ || 4.251 ||

guruṣu tvabhyatīteṣu vinā vā tairgr̥he vasan । ātmano vr̥ttiṁ anvicchangr̥hṇīyātsādhutaḥ sadā || 4.252 ||

वेदाध्ययनम् ॥ Study of the Vedas

Vedadhyayanam is considered the primary duty of an individual. It is said,

वेदम् एवाभ्यसेन्नित्यं यथाकाम् अतन्द्रितः । तं ह्यस्याहुः परं धर्मम् उपधर्मोऽन्य उच्यते || ४.१४७ ||

vedaṁ evābhyasennityaṁ yathākālaṁ atandritaḥ । taṁ hyasyāhuḥ paraṁ dharmaṁ upadharmo'nya ucyate || 4.147 ||

Meaning: A Dvija (brahmana) should carefully recite the Vedas everyday. For, this is the prime duty; all other duties are called secondary. (Manu Smrt. 4.147).

Hence Manusmrti says,

• One should clip one's hair, nails, and beard; wear white garments and stay pure. One should always be engaged in studying the Veda and take steps towards one's welfare. (Manu Smrt. 4.35).

क्ल्प्तकेशनखश्मश्रुर्दान्तः शुक्लाम्बरः शुचिः । स्वाध्याये चैव युक्तः स्यान्नित्यं आत्महितेषु च || ४.३५ ||

klptakeśanakhaśmaśrurdāntaḥ śuklāmbaraḥ śuciḥ । svādhyāye caiva yuktaḥ syānnityaṁ ātmahiteṣu ca || 4.35 ||

• It advices one to avoid all those activities that impede the study of the Veda; for, the fruit of a brahmana's life lies in staying focused on the study of the Veda at all costs. (Manu Smrt. 4.17).

सर्वान्परित्यजेदर्थान्स्वाध्यायस्य विरोधिनः । यथा तथाध्यापयंस्तु सा ह्यस्य कृतकृत्यता || ४.१७ ||

sarvānparityajedarthānsvādhyāyasya virodhinaḥ । yathā tathādhyāpayaṁstu sā hyasya kr̥takr̥tyatā || 4.17 ||

• One should daily study the Agamas that sharpen one's intellect and the various shastras. For, their knowledge endows the complete understanding of the beneficial and the detrimental. (Manu Smrti. 4.19). For the more a person completely studies the findings of science, the more one fully understands (them), and one's great learning shines brightly. (Manu Smrt. 4.20).

बुद्धिवृद्धिकराण्याशु धन्यानि च हितानि च । नित्यं शास्त्राण्यवेक्षेत निगमांश्चैव वैदिकान् || ४.१९ । 

यथा यथा हि पुरुषः शास्त्रं समधिगच्छति । तथा तथा विजानाति विज्ञानं चास्य रोचते || ४.२० ||

buddhivr̥ddhikarāṇyāśu dhanyāni ca hitāni ca । nityaṁ śāstrāṇyavekṣeta nigamāṁścaiva vaidikān || 4.19 । 

yathā yathā hi puruṣaḥ śāstraṁ samadhigacchati । tathā tathā vijānāti vijñānaṁ cāsya rocate || 4.20 ||

अनध्ययनम् ॥

Though cotinuation of Vedadhyayana is given utmost importance, the text also specifies certain conditions when Vedic studies, both learning as well as teaching is to be paused.

• Natural reasons

It is said that, in the rainy season, the Veda-study must be paused on two occasions - when the wind is audible at night, and when it whirls up the dust in the day-time. (Manu Smrt. 4.102).

कर्णश्रवेऽनिले रात्रौ दिवा पांसुसमूहने । एतौ वर्षास्वनध्यायावध्यायज्ञाः प्रचक्षते || ४.१०२ ||

karṇaśrave'nile rātrau divā pāṁsusamūhane । etau varṣāsvanadhyāyāvadhyāyajñāḥ pracakṣate || 4.102 ||

Manu has stated that when lightning, thunder, and rain are observed, or until there is large fiery meteors falling, the recitation of the Veda must be paused. Also, when one perceives these phenomena (ie. lightening, rains and thunder) in the morning and evening at the time of lighting the sacred fire (for performing Agnihotra), during the rainy season, or when clouds appear out of season, then one must know that the recitation of the Veda is to be paused. (Manu Smrt. 4.103 and 104)

विद्युत्स्तनितवर्षेषु महोल्कानां च संप्लवे । आकालिकम् अनध्याम् एतेषु मनुरब्रवीत् || ४.१०३ ||

एतांस्त्वभ्युदितान्विद्याद्यदा प्रादुष्कृताग्निषु । तदा विद्यादनध्यायम् अनृतौ चाभ्रदर्शने || ४.१०४ ||

vidyutstanitavarṣeṣu maholkānāṁ ca saṁplave । ākālikaṁ anadhyāyaṁ eteṣu manurabravīt || 4.103 ||

etāṁstvabhyuditānvidyādyadā prāduṣkr̥tāgniṣu । tadā vidyādanadhyāyaṁ anr̥tau cābhradarśane || 4.104 ||

Also, on crashing sound from the sky, an earthquake and when there is eclipse of the sun or moon, then the Veda-study must be paused until the phenomena lasts; these same phenomena observed during rainy season calls for an indefinite pause in Veda Studies. However, after the sacred fire has been lit, if there is lightning and thunder in the morning then study shall be paused until evening and if the same happens in the evening, the pause shall last as long as the stars are visible in the sky (until morning); And if all above mentioned phenomena occurs together at once, then the reading shall cease both a day and a night. (Manu Smrti. 4.105 and 106).

निर्घाते भूमिचलने ज्योतिषां चोपसर्जने । एतानाकालिकान्विद्यादनध्यायानृतावपि || ४.१०५ ||

प्रादुष्कृतेष्वग्निषु तु विद्युत्स्तनितनिःस्वने । सज्योतिः स्यादनध्यायः शेषे रात्रौ यथा दिवा || ४.१०६ ||

nirghāte bhūmicalane jyotiṣāṁ copasarjane । etānākālikānvidyādanadhyāyānr̥tāvapi || 4.105 ||

prāduṣkr̥teṣvagniṣu tu vidyutstanitaniḥsvane । sajyotiḥ syādanadhyāyaḥ śeṣe rātrau yathā divā || 4.106 ||

One is advised to consider Anadhyayana (अनध्ययनम्) during fog, while the sound of arrows is audible, during both the morning and evening twilight, on the new-moon day, fourteenth day, full-moon day and the eighth day of each half-month. Because study of the Vedas on new-moon day destroys the teacher and on the fourteenth day destroys the pupil. Reading the Veda on the eighth days makes one forget it and on these specific days, the study of the Vedas is forbid. (Manu Smrt. 4.113 and 114).

नीहारे बाणशब्दे च संध्ययोरेव चोभयोः । अमावास्याचतुर्दश्योः पौर्णमास्यष्टकासु च || ४.११३ ||

अमावास्या गुरुं हन्ति शिष्यं हन्ति चतुर्दशी । ब्रह्माष्टकपौर्णमास्यौ तस्मात्ताः परिवर्जयेत् || ४.११४ ||

nīhāre bāṇaśabde ca saṁdhyayoreva cobhayoḥ । amāvāsyācaturdaśyoḥ paurṇamāsyaṣṭakāsu ca || 4.113 ||
amāvāsyā guruṁ hanti śiṣyaṁ hanti caturdaśī । brahmāṣṭakapaurṇamāsyau tasmāttāḥ parivarjayet || 4.114 ||

One shall not recite the Veda during a dust-storm, nor while the sky is unnaturally red, nor while jackals howl, dogs bark, the donkeys bray or the camels grunt; nor while they are in each other's company. (Manu Smrt. 4.115)

पांसुवर्षे दिशां दाहे गोमायुविरुते तथा । श्वखरोष्ट्रे च रुवति पङ्क्तौ च न पठेद्द्विजः || ४.११५ ||

pāṁsuvarṣe diśāṁ dāhe gomāyuvirute tathā । śvakharoṣṭre ca ruvati paṅktau ca na paṭheddvijaḥ || 4.115 ||

• Sacrificial condition

One should not study the Veda for three days, if one has accepted an invitation to a funeral rite in honour of one ancestor (ekoddishta), or when the king has become impure through a birth or death in his family (sutaka), or when there is an eclipse of the Sun or the Moon. It is said that as long as the smell and the anointment of Sandalwood given in honour of one ancestor remain on the body, a learned Brahmana, for so long, must not recite the Veda. Be it living or inanimate, having accepted anything at a Shraddha, one should not recite the Veda; for the shastras consider the hand of a Brahmana as mouth. Therefore, accepting is considered as enjoying. (Manu Smrt. 4.110, 111 and 117).

प्रतिगृह्य द्विजो विद्वानेकोद्दिष्टस्य केतनम् । त्र्यहं न कीर्तयेद्ब्रह्म राज्ञो राहोश्च सूतके || ४.११० ||

यावदेकानुदिष्टस्य गन्धो लेपश्च तिष्ठति । विप्रस्य विदुषो देहे तावद्ब्रह्म न कीर्तयेत् || ४.१११ ||

प्राणि वा यदि वाप्राणि यत्किं चिच्छ्राद्धिकं भवेत् । तदालभ्याप्यनध्यायः पाण्यास्यो हि द्विजः स्मृतः || ४.११७ ||

pratigr̥hya dvijo vidvānekoddiṣṭasya ketanam । tryahaṁ na kīrtayedbrahma rājño rāhośca sūtake || 4.110 ||

yāvadekānudiṣṭasya gandho lepaśca tiṣṭhati । viprasya viduṣo dehe tāvadbrahma na kīrtayet || 4.111 ||

prāṇi vā yadi vāprāṇi yatkiṁ cicchrāddhikaṁ bhavet । tadālabhyāpyanadhyāyaḥ pāṇyāsyo hi dvijaḥ smr̥taḥ || 4.117 ||

• Time and place condition

When the place of Veda recitation is impure, and when oneself is impure, one should surely avoid Veda study. (Manu Smrt. 4.127).

द्वावेव वर्जयेन्नित्यं अनध्यायौ प्रयत्नतः । स्वाध्यायभूमिं चाशुद्धं आत्मानं चाशुचिं द्विजः || ४.१२७ ||

dvāveva varjayennityaṁ anadhyāyau prayatnataḥ । svādhyāyabhūmiṁ cāśuddhaṁ ātmānaṁ cāśuciṁ dvijaḥ || 4.127 ||

One should not recite the Veda when on horseback, tree, elephant, or in a boat, on a donkey, camel, nor on a barren ground, or riding in a carriage. While lying on a bed, while one's feet are raised on a bench, while sitting folding the knee, having eaten meat or food given by a person impure on account of a birth or death in the family, one should not Study the Veda. (Manu Smrt. 4.120 and 112).

नाधीयीताश्वं आरूढो न वृक्षं न च हस्तिनम् । न नावं न खरं नोष्ट्रं नेरिणस्थो न यानगः || ४.१२० ||

शयानः प्रौढपादश्च कृत्वा चैवावसक्थिकाम् । नाधीयीतामिषं जग्ध्वा सूतकान्नाद्यं एव च || ४.११२ ||

nādhīyītāśvaṁ ārūḍho na vr̥kṣaṁ na ca hastinam । na nāvaṁ na kharaṁ noṣṭraṁ neriṇastho na yānagaḥ || 4.120 ||

śayānaḥ prauḍhapādaśca kr̥tvā caivāvasakthikām । nādhīyītāmiṣaṁ jagdhvā sūtakānnādyaṁ eva ca || 4.112 ||

In a village troubled by robbers, during fire accident, or at the time of a wondrous event on the earth or sky, one should avoid the Veda-study until the time the situation lasts. (Manu Smrt. 4.118).

चोरैरुपद्रुते ग्रामे संभ्रमे चाग्निकारिते । आकालिकं अनध्यायं विद्यात्सर्वाद्भुतेषु च || ४.११८ ||

corairupadrute grāme saṁbhrame cāgnikārite । ākālikaṁ anadhyāyaṁ vidyātsarvādbhuteṣu ca || 4.118 ||

On the occasion of the Upakarma and of the Vedotsarga, an omission of the Veda-study for three days has been prescribed, while on the Ashtakas and the end of the seasons, Anadhyaya is prescribed for a day and a night. (Manu Smrt. 4.119).

उपाकर्मणि चोत्सर्गे त्रिरात्रं क्षेपणं स्मृतम् । अष्टकासु त्वहोरात्रं ऋत्वन्तासु च रात्रिषु || ४.११९ ||

upākarmaṇi cotsarge trirātraṁ kṣepaṇaṁ smr̥tam । aṣṭakāsu tvahorātraṁ r̥tvantāsu ca rātriṣu || 4.119 ||

Where there is a quarrel, fight, in an army or in a war, while having food, at times of indigestion, having vomited or during the time of birth or death impurities, one should not recite the Veda. Nor should it be done without the permission of a guest, while the winds blow strongly, while blood flows out of one's body, or when hurt by a weapon. (Manu Smrt. 4.121 and 122).

न विवादे न कलहे न सेनायां न संगरे । न भुक्तमात्रे नाजीर्णे न वमित्वा न शुक्तके || ४.१२१ ||

अतिथिं चाननुज्ञाप्य मारुते वाति वा भृशम् । रुधिरे च स्रुते गात्राच्छस्त्रेण च परिक्षते || ४.१२२ ||

na vivāde na kalahe na senāyāṁ na saṁgare । na bhuktamātre nājīrṇe na vamitvā na śuktake || 4.121 ||
atithiṁ cānanujñāpya mārute vāti vā bhr̥śam । rudhire ca srute gātrācchastreṇa ca parikṣate || 4.122 ||

One should not recite the Rig-veda or the Yajur-veda while the Sama Veda is being recited; Having completed the Veda and reciting the Aranyaka, one is advised to not read other Vedas for a day and a night. (Manu Smrt. 4.123).

सामध्वनावृग्यजुषी नाधीयीत कदा चन । वेदस्याधीत्य वाप्यन्तं आरण्यकं अधीत्य च || ४.१२३ ||

sāmadhvanāvr̥gyajuṣī nādhīyīta kadā cana । vedasyādhītya vāpyantaṁ āraṇyakaṁ adhītya ca || 4.123 ||

यज्ञकर्माणि ॥ Performing Yajnas

• A Snataka brahmana should not neglect Vedic studies, the performance of sacrifices, Bhuta-bali, honouring guests and offerings to the forefathers to the best of his abilities. (Manu Smrt. 4.21).

ऋषियज्ञं देवयज्ञं भूतयज्ञं च सर्वदा । नृयज्ञं पितृयज्ञं च यथाशक्ति न हापयेत् || ४.२१ ||

r̥ṣiyajñaṁ devayajñaṁ bhūtayajñaṁ ca sarvadā । nr̥yajñaṁ pitr̥yajñaṁ ca yathāśakti na hāpayet || 4.21 ||

• Those who know the ordinances for sacrificial rites, do not offer these five great sacrifices. Rather, they consider their senses as Agni and offer the oblations within thereby making a provision to control the external factors. Many knowledgeable people merge their speech in breadth and their breath in speech. (Manu Smrt. 4.22 and 23).

एतानेके महायज्ञान्यज्ञशास्त्रविदो जनाः । अनीहमानाः सततं इन्द्रियेष्वेव जुह्वति || ४.२२ ||

वाच्येके जुह्वति प्राणं प्राणे वाचं च सर्वदा । वाचि प्राणे च पश्यन्तो यज्ञनिर्वृत्तिं अक्षयाम् || ४.२३ ||

etāneke mahāyajñānyajñaśāstravido janāḥ । anīhamānāḥ satataṁ indriyeṣveva juhvati || 4.22 ||

vācyeke juhvati prāṇaṁ prāṇe vācaṁ ca sarvadā । vāci prāṇe ca paśyanto yajñanirvr̥ttiṁ akṣayām || 4.23 ||

• Someothers perform all the Yajnas as Jnana Yajnas (through knowledge alone). For, knowledge is at the root of all sacrifices. (Manu Smrt. 4.24).

ज्ञानेनैवापरे विप्रा यजन्त्येतैर्मखैः सदा । ज्ञानमूलां क्रियां एषां पश्यन्तो ज्ञानचक्षुषा || ४.२४ ||

jñānenaivāpare viprā yajantyetairmakhaiḥ sadā । jñānamūlāṁ kriyāṁ eṣāṁ paśyanto jñānacakṣuṣā || 4.24 ||

• One should always offer Agnihotra at dawn and dusk, the Darsha sacrifice during New moon day and Paurnamasa (Ishtis) on Full moon day. (Manu Smrt. 4.25).

अग्निहोत्रं च जुहुयादाद्यन्ते द्युनिशोः सदा । दर्शेन चार्धमासान्ते पौर्णामासेन चैव हि || ४.२५ ||

agnihotraṁ ca juhuyādādyante dyuniśoḥ sadā । darśena cārdhamāsānte paurṇāmāsena caiva hi || 4.25 ||

• A Dvija (Brahmana) should always offer on the Parva-days as well as on regular days, oblations to Savitru and Shanti homa; and on the Ashtakas and Anvashtakas, one should worship the forefathers. (Manu Smrt. 4.150).

सावित्राञ् शान्तिहोमांश्च कुर्यात्पर्वसु नित्यशः । पितॄंश्चैवाष्टकास्वर्चेन्नित्यं अन्वष्टकासु च || ४.१५० ||

sāvitrāñ śāntihomāṁśca kuryātparvasu nityaśaḥ । pitr̥̄ṁścaivāṣṭakāsvarcennityaṁ anvaṣṭakāsu ca || 4.150 ||

भिक्षा ॥ Begging for Alms

• A Snataka Grhastha who is pining for food, may wish for wealth from a king, the Yajamana (यजमानः) of a sacrifice, and a student, but never from those who have abandoned the path of Dharma. This is the prescribed rule in the Dharma shastras. (Manu Smrt. 4.33).

राजतो धनम् अन्विच्छेत्संसीदन्स्नातकः क्षुधा । याज्यान्तेवासिनोर्वापि न त्वन्यत इति स्थितिः || ४.३३ ||

rājato dhanaṁ anvicchetsaṁsīdansnātakaḥ kṣudhā । yājyāntevāsinorvāpi na tvanyata iti sthitiḥ || 4.33 ||

• A Snataka brahmana should never be troubled by any kind of hunger. Nor should one wear old or dirty clothes, even if one does not possess wealth. (Manu Smrt. 4.34).

न सीदेत्स्नातको विप्रः क्षुधा शक्तः कथं चन । न जीर्णमलवद्वासा भवेच्च विभवे सति || ४.३४ ||

na sīdetsnātako vipraḥ kṣudhā śaktaḥ kathaṁ cana । na jīrṇamalavadvāsā bhavecca vibhave sati || 4.34 ||

• A raja is declared to be equal to a butcher running a hundred thousand slaughter-houses; therefore it is dangerous to accept his donation. In fact, one who accepts donations from a greedy and non-righteous king, is declared to attain the following twenty-one hells: Therefore, learned people, those knowledgeable about the Veda, scholars and brahmanas, with the desire to obtain bliss after death, do not accept donations from a king. (Manu Smrt. 4.86, 87 and 91).

दश सूणासहस्राणि यो वाहयति सौनिकः । तेन तुल्यः स्मृतो राजा घोरस्तस्य प्रतिग्रहः || ४.८६ ||

यो राज्ञः प्रतिगृह्णाति लुब्धस्योच्छास्त्रवर्तिनः । स पर्यायेण यातीमान्नरकानेकविंशतिम् || ४.८७ ||

एतद्विदन्तो विद्वांसो ब्राह्मणा ब्रह्मवादिनः । न राज्ञः प्रतिगृह्णन्ति प्रेत्य श्रेयोऽभिकाङ्क्षिणः || ४.९१ ||

daśa sūṇāsahasrāṇi yo vāhayati saunikaḥ । tena tulyaḥ smr̥to rājā ghorastasya pratigrahaḥ || 4.86 ||

yo rājñaḥ pratigr̥hṇāti lubdhasyocchāstravartinaḥ । sa paryāyeṇa yātīmānnarakānekaviṁśatim || 4.87 ||

etadvidanto vidvāṁso brāhmaṇā brahmavādinaḥ । na rājñaḥ pratigr̥hṇanti pretya śreyo'bhikāṅkṣiṇaḥ || 4.91 ||

स्नातकगुणोपदेशः ॥ Snataka Guna Upadesha

Main article: Snataka Gunas (स्नातकगुणाः)

Manusmrti enforces adherence to certain qualities in the life of a Snataka subsisting through different means of livelihood and enumerates certain guidelines for the same. The qualities include,

• अप्रसक्तिः ॥ Non-attachment
• अहिंसा ॥ Non-violence
• सत्यवादित्वम् ॥ Righteousness, truthfulness
• आत्माश्रयः ॥ Self-reliance
• औदार्यता ॥ Generosity

विधिताचाराः ॥ Prescribed Code of Conduct

The general advice to any Snataka regarding his code of conduct is,

वयसः कर्मणोऽर्थस्य श्रुतस्याभिजनस्य च । वेषवाग्बुद्धिसारूप्यं आचरन्विचरेदिह || ४.१८ ||

श्रुतिस्मृत्युदितं सम्यङ्निबद्धं स्वेषु कर्मसु । धर्ममूलं निषेवेत सदाचारं अतन्द्रितः || ४.१५५ ||

आचाराल्लभते ह्यायुराचारादीप्सिताः प्रजाः । आचाराद्धनं अक्षय्यं आचारो हन्त्यलक्षणम् || ४.१५६ ||

vayasaḥ karmaṇo'rthasya śrutasyābhijanasya ca । veṣavāgbuddhisārūpyaṁ ācaranvicarediha || 4.18 ||

śrutismr̥tyuditaṁ samyaṅnibaddhaṁ sveṣu karmasu । dharmamūlaṁ niṣeveta sadācāraṁ atandritaḥ || 4.155 ||

ācārāllabhate hyāyurācārādīpsitāḥ prajāḥ । ācārāddhanaṁ akṣayyaṁ ācāro hantyalakṣaṇam || 4.156 ||

Meaning: One should conduct oneself in society dressing, speaking and thinking, in conformity with one's age, occupation, prosperity, learning, and social standing. (Manu Smrt. 4.18). A grhastha should untiringly, follow the code of conduct like reading the Vedas, observing Vratas, Nitya karma and follow good conduct which is the base of Dharma as prescribed by the Shruti and Smrti texts (Manu Smrt. 4.155). Through virtuous conduct one obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth; virtuous conduct destroys the effect of lack of endowments. According to Manusmrti, a person who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of any endowments. But, for a person of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived. (Manu Smrt. 4.156, 158 and 157).

सर्वलक्षणहीनोऽपि यः सदाचारवान्नरः । श्रद्दधानोऽनसूयश्च शतं वर्षाणि जीवति || ४.१५८ ||

दुराचारो हि पुरुषो लोके भवति निन्दितः । दुःखभागी च सततं व्याधितोऽल्पायुरेव च || ४.१५७ ||

sarvalakṣaṇahīno'pi yaḥ sadācāravānnaraḥ । śraddadhāno'nasūyaśca śataṁ varṣāṇi jīvati || 4.158 ||

durācāro hi puruṣo loke bhavati ninditaḥ । duḥkhabhāgī ca satataṁ vyādhito'lpāyureva ca || 4.157 ||

Hence it is said, Let one not engage in useless activity with the hands and feet, or with the eyes, nor be devious, nor talk idly, nor injure others by deeds or even think negatively of others. (Manu Smrt. 4.177). One should follow the path taken by the forefathers. By doing thus, one saves oneself from the destruction caused by adharma (Manu Smrt. 4.178). One should not show particular attention to an enemy, to the friend of an enemy, to a wicked person, to a thief, or to the spouse of another. For in this world there is nothing so detrimental to long life as seduction of another's spouse. (Manu Smrt. 4.133 and 134).

न पाणिपादचपलो न नेत्रचपलोऽनृजुः । न स्याद्वाक्चपलश्चैव न परद्रोहकर्मधीः || ४.१७७ ||

येनास्य पितरो याता येन याताः पितामहाः । तेन यायात्सतां मार्गं तेन गच्छन्न रिष्यति || ४.१७८ ||

वैरिणं नोपसेवेत सहायं चैव वैरिणः । अधार्मिकं तस्करं च परस्यैव च योषितम् । । ४.१३३ । ।

न हीदृशं अनायुष्यं लोके किं चन विद्यते । यादृशं पुरुषस्येह परदारोपसेवनम् । । ४.१३४ । ।

na pāṇipādacapalo na netracapalo'nr̥juḥ । na syādvākcapalaścaiva na paradrohakarmadhīḥ || 4.177 ||

yenāsya pitaro yātā yena yātāḥ pitāmahāḥ । tena yāyātsatāṁ mārgaṁ tena gacchanna riṣyati || 4.178 ||

vairiṇaṁ nopaseveta sahāyaṁ caiva vairiṇaḥ । adhārmikaṁ taskaraṁ ca parasyaiva ca yoṣitam । । 4.133 । ।

na hīdr̥śaṁ anāyuṣyaṁ loke kiṁ cana vidyate । yādr̥śaṁ puruṣasyeha paradāropasevanam । । 4.134 । ।

शौचम् ॥ Cleanliness

Manusmrti talks in detail about personal as well as social hygiene. Some of the guidelines enlisted in this regard as as follows:

• Defecation, brushing of teeth, bathing, applying collyrium to the eyes, anointment and worship the gods must be done early in the morning. (Manu Smrt. 4.152).

मैत्रं प्रसाधनं स्नानं दन्तधावनं अञ्जनम् । पूर्वाह्ण एव कुर्वीत देवतानां च पूजनम् || ४.१५२ ||

maitraṁ prasādhanaṁ snānaṁ dantadhāvanaṁ añjanam । pūrvāhṇa eva kurvīta devatānāṁ ca pūjanam || 4.152 ||

• One should always defecate and urinate, wash feet, dispose remnants of food and the liquids from one's body far from the place of sacrifice. One should not intentionally touch things used for cleansing the body, water used for a bath, urine or excreta, blood, mucus or anything spit out or vomited. (Manu Smrt 4.151 and 4.132).

दूरादावसथान्मूत्रं दूरात्पादावसेचनम् । उच्छिष्टान्ननिषेकं च दूरादेव समाचरेत् || ४.१५१ ||

उद्वर्तनं अपस्नानं विण्मूत्रे रक्तं एव च । श्लेश्मनिष्ठ्यूतवान्तानि नाधितिष्ठेत्तु कामतः || ४.१३२ ||

dūrādāvasathānmūtraṁ dūrātpādāvasecanam । ucchiṣṭānnaniṣekaṁ ca dūrādeva samācaret || 4.151 ||

udvartanaṁ apasnānaṁ viṇmūtre raktaṁ eva ca । śleśmaniṣṭhyūtavāntāni nādhitiṣṭhettu kāmataḥ || 4.132 ||

• A Grhastha should not eat, dressed in a single garment, bathe naked and urinate on the road, on ashes, or in a cow-pen. Nor should he urinate ever on a ploughed land, in water, on an altar, mountain, ruins of an old temple, nor on an ant-hill. Nor in holes inhabited by living creatures, while walking or standing, on the banks of a river, nor on the top of a mountain. (Manu Smrt. 4.45, 4.46 and 4.47).

नान्नं अद्यादेकवासा न नग्नः स्नानं आचरेत् । न मूत्रं पथि कुर्वीत न भस्मनि न गोव्रजे || ४.४५ ||

न फालकृष्टे न जले न चित्यां न च पर्वते । न जीर्णदेवायतने न वल्मीके कदा चन || ४.४६ ||

न ससत्त्वेषु गर्तेषु न गच्छन्नपि न स्थितः । न नदीतीरं आसाद्य न च पर्वतमस्तके || ४.४७ ||

nānnaṁ adyādekavāsā na nagnaḥ snānaṁ ācaret । na mūtraṁ pathi kurvīta na bhasmani na govraje || 4.45 ||

na phālakr̥ṣṭe na jale na cityāṁ na ca parvate । na jīrṇadevāyatane na valmīke kadā cana || 4.46 ||

na sasattveṣu garteṣu na gacchannapi na sthitaḥ । na nadītīraṁ āsādya na ca parvatamastake || 4.47 ||

• One should not leave urine, excreta, spit, nor anything defiled by impure substances, or poison into the waters. (Manu Smrt. 4.56).

नाप्सु मूत्रं पुरीषं वा ष्ठीवनं वा समुत्सृजेत् । अमेध्यलिप्तं अन्यद्वा लोहितं वा विषाणि वा || ४.५६ ||

nāpsu mūtraṁ purīṣaṁ vā ṣṭhīvanaṁ vā samutsr̥jet । amedhyaliptaṁ anyadvā lohitaṁ vā viṣāṇi vā || 4.56 ||

• One should never wash feet in a vessel of white brass; or eat in a broken or suspicious vessel. (Manu Smrt. 4.65).

न पादौ धावयेत्कांस्ये कदा चिदपि भाजने । न भिन्नभाण्डे भुञ्जीत न भावप्रतिदूषिते || ४.६५ ||

na pādau dhāvayetkāṁsye kadā cidapi bhājane । na bhinnabhāṇḍe bhuñjīta na bhāvapratidūṣite || 4.65 ||

• One should not use shoes, clothes, a sacred thread, ornaments, flower garland, or a water pitcher used by others. (Manu Smrt. 4.66).

उपानहौ च वासश्च धृतं अन्यैर्न धारयेत् । उपवीतं अलङ्कारं स्रजं करकं एव च || ४.६६ ||

upānahau ca vāsaśca dhr̥taṁ anyairna dhārayet । upavītaṁ alaṅkāraṁ srajaṁ karakaṁ eva ca || 4.66 ||

• One should not scratch the head with both hands, touch it while impure, nor bathe without wetting the head. (Manu Smrt. 4.82).

न संहताभ्यां पाणिभ्यां कण्डूयेदात्मनः शिरः । न स्पृशेच्चैतदुच्छिष्टो न च स्नायाद्विना ततः || ४.८२ ||

na saṁhatābhyāṁ pāṇibhyāṁ kaṇḍūyedātmanaḥ śiraḥ । na spr̥śeccaitaducchiṣṭo na ca snāyādvinā tataḥ || 4.82 ||

• One should never bathe in water tanks belonging to others. By doing so, one incurs 1/4th of the sins belonging to the owner of the tank. Rather one should always bathe in rivers, or ponds dug for the gods, lakes, and in waterholes or springs. (Manu Smrt. 4.201 and 203).

नदीषु देवखातेषु तडागेषु सरःसु च । स्नानं समाचरेन्नित्यं गर्तप्रस्रवणेषु च || ४.२०३ ||

nadīṣu devakhāteṣu taḍāgeṣu saraḥsu ca । snānaṁ samācarennityaṁ gartaprasravaṇeṣu ca || 4.203 ||

आदरः ॥ Respect

Manusmrti lays emphasizes on respect towards all living beings. It says,

• One should not place fire under a bed, cross or step over it. One should never do anything that may affect living beings. (Manu Smrt. 4.54).

अधस्तान्नोपदध्याच्च न चैनं अभिलङ्घयेत् । न चैनं पादतः कुर्यान्न प्राणाबाधं आचरेत् || ४.५४ ||

adhastānnopadadhyācca na cainaṁ abhilaṅghayet । na cainaṁ pādataḥ kuryānna prāṇābādhaṁ ācaret || 4.54 ||

• Having seen a cow feeding her calf, one should not push them away nor tell anybody of it. In fact, one should also not ride on the back of cows. (Manu Smrt. 4.59 and 4.72).

न वारयेद्गां धयन्तीं न चाचक्षीत कस्य चित् ।। ४.५९ ||

गवां च यानं पृष्ठेन सर्वथैव विगर्हितम् || ४.७२ ||

na vārayedgāṁ dhayantīṁ na cācakṣīta kasya cit ।। 4.59 ||

gavāṁ ca yānaṁ pr̥ṣṭhena sarvathaiva vigarhitam || 4.72 ||

• One should never insult those who are in any way physically handicapped, nor those devoid of knowledge, nor the aged, nor those who have no beauty or wealth, nor those who are of low social standing. (Manu Smrt. 4.141).

हीनाङ्गानतिरिक्ताङ्गान्विद्याहीनान्वयोऽधिकान् । रूपद्रविणहीनांश्च जातिहीनांश्च नाक्षिपेत् || ४.१४१ ||

hīnāṅgānatiriktāṅgānvidyāhīnānvayo'dhikān । rūpadraviṇahīnāṁśca jātihīnāṁśca nākṣipet || 4.141 ||

• When venerable people visit, one should greet them reverentially, offer them one's own seat, sit humbly near them, and when they leave, accompany them for a short distance. (Manu Smrt. 4.154).

अभिवादयेद्वृद्धांश्च दद्याच्चैवासनं स्वकम् । कृताञ्जलिरुपासीत गच्छतः पृष्ठतोऽन्वियात् || ४.१५४ ||

abhivādayedvr̥ddhāṁśca dadyāccaivāsanaṁ svakam । kr̥tāñjalirupāsīta gacchataḥ pr̥ṣṭhato'nviyāt || 4.154 ||

• At all costs, one should avoid quarreling with an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a dependant, with infants, aged and the sick, with learned people, with paternal or maternal relatives, connections by marriage, with one's father and mother, with female relatives, with a brother, with one's children and spouse and with one's servants and employees. (Manu Smrt. 4.179 and 180). Because, if one avoids quarrels with these people, one will be freed from all sins.

ऋत्विक्पुरोहिताचार्यैर्मातुलातिथिसंश्रितैः । बालवृद्धातुरैर्वैद्यैर्ज्ञातिसंबन्धिबान्धवैः || ४.१७९ ||

मातापितृभ्यां जामीभिर्भ्रात्रा पुत्रेण भार्यया । दुहित्रा दासवर्गेण विवादं न समाचरेत् || ४.१८० ||

r̥tvikpurohitācāryairmātulātithisaṁśritaiḥ । bālavr̥ddhāturairvaidyairjñātisaṁbandhibāndhavaiḥ || 4.179 ||

mātāpitr̥bhyāṁ jāmībhirbhrātrā putreṇa bhāryayā । duhitrā dāsavargeṇa vivādaṁ na samācaret || 4.180 ||

• It is also said that infants, aged, poor and sick people must be considered as rulers of the middle sphere, the eldest brother as equal to one’s father, one’s spouse and one’s son as one’s own body, one’s employees as one’s shadow, one’s daughter is the highest object of tenderness; hence if one is offended by (any one of) these, one must bear it without resentment. (Manu Smrt. 4.184 and 185). 

आकाशेशास्तु विज्ञेया बालवृद्धकृशातुराः । भ्राता ज्येष्ठः समः पित्रा भार्या पुत्रः स्वका तनुः || ४.१८४ ||

छाया स्वो दासवर्गश्च दुहिता कृपणं परम् । तस्मादेतैरधिक्षिप्तः सहेतासंज्वरः सदा || ४.१८५ ||

ākāśeśāstu vijñeyā bālavr̥ddhakr̥śāturāḥ । bhrātā jyeṣṭhaḥ samaḥ pitrā bhāryā putraḥ svakā tanuḥ || 4.184 ||

chāyā svo dāsavargaśca duhitā kr̥paṇaṁ param । tasmādetairadhikṣiptaḥ sahetāsaṁjvaraḥ sadā || 4.185 ||

आहारः निद्रा च ॥ Food and Sleep

• One should not eat anything from which the oil has been extracted; nor should one be a glutton; one should not eat very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if one has eaten a large meal in the morning. (Manu Smrt. 4.62).

आचार्यं च प्रवक्तारं पितरं मातरं गुरुम् । न हिंस्याद्ब्राह्मणान्गाश्च सर्वांश्चैव तपस्विनः || ४.१६२ ||

ācāryaṁ ca pravaktāraṁ pitaraṁ mātaraṁ gurum । na hiṁsyādbrāhmaṇāngāśca sarvāṁścaiva tapasvinaḥ || 4.162 ||

• One should not exert oneself without a purpose; not drink water from joined palms; eat food placing it on the lap; not have the habit of wanting to know other's work without reason. (Manu Smrt. 4.63).

न कुर्वीत वृथाचेष्टां न वार्यञ्जलिना पिबेत् । नोत्सङ्गे भक्षयेद्भक्ष्यान्न जातु स्यात्कुतूहली । । ४.६३ । ।

na kurvīta vr̥thāceṣṭāṁ na vāryañjalinā pibet । notsaṅge bhakṣayedbhakṣyānna jātu syātkutūhalī । । 4.63 । ।

• One should never play with dice, nor walk with one's own shoe in the hands, not eat lying on a bed, nor keep it in one hand and eat with the other, or keep it on a seat and eat. One should not eat after sunset any food containing sesame, should not sleep naked, nor go anywhere with impure mouth (after meals). (Manu Smrt. 4.74 and 4.75).

नाक्षैर्दीव्येत्कदा चित्तु स्वयं नोपानहौ हरेत् । शयनस्थो न भुञ्जीत न पाणिस्थं न चासने । । ४.७४ । ।

सर्वं च तिलसंबद्धं नाद्यादस्तं इते रवौ । न च नग्नः शयीतेह न चोच्छिष्टः क्व चिद्व्रजेत् । । ४.७५ । ।

nākṣairdīvyetkadā cittu svayaṁ nopānahau haret । śayanastho na bhuñjīta na pāṇisthaṁ na cāsane । । 4.74 । ।

sarvaṁ ca tilasaṁbaddhaṁ nādyādastaṁ ite ravau । na ca nagnaḥ śayīteha na cocchiṣṭaḥ kva cidvrajet । । 4.75 । ।

• One should eat after having washed one's feet, but should not go to bed with wet feet. The who eats becoming pure, having washed the hands and legs attains a long life. (Manu Smrt. 4.76).

आर्द्रपादस्तु भुञ्जीत नार्द्रपादस्तु संविशेत् । आर्द्रपादस्तु भुञ्जानो दीर्घं आयुरवाप्नुयात् । । ४.७६ । ।

ārdrapādastu bhuñjīta nārdrapādastu saṁviśet । ārdrapādastu bhuñjāno dīrghaṁ āyuravāpnuyāt । । 4.76 । ।

• One should not go swimming immediately after a meal, nor when sick, nor in the middle of the night, nor completely dressed, nor in a pool which one does not perfectly know. (Manu Smrt. 4.129).

न स्नानं आचरेद्भुक्त्वा नातुरो न महानिशि । न वासोभिः सहाजस्रं नाविज्ञाते जलाशये || ४.१२९ ||

na snānaṁ ācaredbhuktvā nāturo na mahāniśi । na vāsobhiḥ sahājasraṁ nāvijñāte jalāśaye || 4.129 ||

• One should avoid eating (food given) by intoxicated, angry, or sick (people), and that in which hair or insects are found, and also whatever has been touched intentionally with the foot. (Manu Smrt. 4.207).

मत्तक्रुद्धातुराणां च न भुञ्जीत कदा चन । केशकीटावपन्नं च पदा स्पृष्टं च कामतः || ४.२०७ ||

mattakruddhāturāṇāṁ ca na bhuñjīta kadā cana । keśakīṭāvapannaṁ ca padā spr̥ṣṭaṁ ca kāmataḥ || 4.207 ||

अन्ये नियमाः || Other rules

Some other miscellaneous rules prescribed by Manusmrti are as follows:

• One should never intentionally look at the rising or setting sun, during eclipse, reflected in water, or in the afternoon. (Manu Smrt. 4.37).

नेक्षेतोद्यन्तं आदित्यं नास्तं यान्तं कदा चन । नोपसृष्टं न वारिस्थं न मध्यं नभसो गतम् || ४.३७ ||

nekṣetodyantaṁ ādityaṁ nāstaṁ yāntaṁ kadā cana । nopasr̥ṣṭaṁ na vāristhaṁ na madhyaṁ nabhaso gatam || 4.37 ||

• One should not step over a rope to which a calf is tied, not run when it rains, and not look at one's own image in water; this is the rule of Dharmashastra. (Manu Smrt. 4.38).

न लङ्घयेद्वत्सतन्त्रीं न प्रधावेच्च वर्षति । न चोदके निरीक्षेत स्वरूपं इति धारणा || ४.३८ ||

na laṅghayedvatsatantrīṁ na pradhāvecca varṣati । na codake nirīkṣeta svarūpaṁ iti dhāraṇā || 4.38 ||

• One should not live in a village where Adharmis stay or where an epidemic is prevalent; one should not go alone on a journey to far off places, and should not reside for long on a mountain. (Manu Smrt. 4.60).

नाधर्मिके वसेद्ग्रामे न व्याधिबहुले भृशम् । नैकः प्रपद्येताध्वानं न चिरं पर्वते वसेत् || ४.६० ||

nādharmike vasedgrāme na vyādhibahule bhr̥śam । naikaḥ prapadyetādhvānaṁ na ciraṁ parvate vaset || 4.60 ||

• One should avoid the morning sun, the smoke rising from a burning corpse, and a broken seat. It is not good to cut nails and hair, or bite nails with one's teeth. (Manu Smrt. 4.69).

बालातपः प्रेतधूमो वर्ज्यं भिन्नं तथासनम् । न छिन्द्यान्नखरोमाणि दन्तैर्नोत्पाटयेन्नखान् || ४.६९ ||

bālātapaḥ pretadhūmo varjyaṁ bhinnaṁ tathāsanam । na chindyānnakharomāṇi dantairnotpāṭayennakhān || 4.69 ||

• One should not powder piece of mud with hands, nor pinch grass with nails; and never do anything that may have undesirable results in the future. One who powders clay, pinches off grass, bites nails, backbites about people or stays impure inside out, soon gets destroyed. (Manu Smrt. 4.70 and 71).

न मृल्लोष्ठं च मृद्नीयान्न छिन्द्यात्करजैस्तृणम् । न कर्म निष्फलं कुर्यान्नायत्यां असुखोदयम् || ४.७० ||

लोष्ठमर्दी तृणच्छेदी नखखादी च यो नरः । स विनाशं व्रजत्याशु सूचकाशुचिरेव च || ४.७१ ||

na mr̥lloṣṭhaṁ ca mr̥dnīyānna chindyātkarajaistr̥ṇam । na karma niṣphalaṁ kuryānnāyatyāṁ asukhodayam || 4.70 ||
loṣṭhamardī tr̥ṇacchedī nakhakhādī ca yo naraḥ । sa vināśaṁ vrajatyāśu sūcakāśucireva ca || 4.71 ||

• One should not enter a village from a lane that is not designated for entry, nor should one enter a closed house by using the ladder, and during night stay away from the roots of trees. (Manu Smrt. 4.73).

अद्वारेण च नातीयाद्ग्रामं वा वेश्म वावृतम् । रात्रौ च वृक्षमूलानि दूरतः परिवर्जयेत् || ४.७३ ||

advāreṇa ca nātīyādgrāmaṁ vā veśma vāvr̥tam । rātrau ca vr̥kṣamūlāni dūrataḥ parivarjayet || 4.73 ||

• One should never go to an abandoned fort, not look at urine or excreta, nor cross a river swimming with both the arms. (Manu Smrt. 4.77).

अचक्षुर्विषयं दुर्गं न प्रपद्येत कर्हि चित् । न विण्मूत्रं उदीक्षेत न बाहुभ्यां नदीं तरेत् || ४.७७ ||

acakṣurviṣayaṁ durgaṁna prapadyeta karhi cit । na viṇmūtraṁ udīkṣeta na bāhubhyāṁ nadīṁ taret || 4.77 ||

• One should not sit on hair, ashes, bones, potsherds, cotton-seeds and chaff. The life of those who don't sit on these increase. (Manu Smrt. 4.78).

अधितिष्ठेन्न केशांस्तु न भस्मास्थिकपालिकाः । न कार्पासास्थि न तुषान्दीर्घं आयुर्जिजीविषुः || ४.७८ ||

adhitiṣṭhenna keśāṁstu na bhasmāsthikapālikāḥ । na kārpāsāsthi na tuṣāndīrghaṁ āyurjijīviṣuḥ || 4.78 ||

• One should avoid laying hold of (his own or other people’s) hair in anger, or to striking (himself or others) on the head. After bathing one should not smear oil over the body. (Manu Smrt. 4.83).

केशग्रहान्प्रहारांश्च शिरस्येतान्विवर्जयेत् । शिरःस्नातश्च तैलेन नाङ्गं किं चिदपि स्पृशेत् || ४.८३ ||

keśagrahānprahārāṁśca śirasyetānvivarjayet । śiraḥsnātaśca tailena nāṅgaṁ kiṁ cidapi spr̥śet || 4.83 ||

• One should not cross over the shadow of images of the gods, guru, raja, snataka, acharya, brown cow, and a dikshita in a sacrifice. (Manu Smrt. 4.130).

देवतानां गुरो राज्ञः स्नातकाचार्ययोस्तथा । नाक्रामेत्कामतश्छायां बभ्रुणो दीक्षितस्य च || ४.१३० ||

devatānāṁ guro rājñaḥ snātakācāryayostathā । nākrāmetkāmataśchāyāṁ babhruṇo dīkṣitasya ca || 4.130 ||

• One who desires one's own betterment, should never insult a Kshatriya, a snake, and a learned Brahmana, even if they are weak. Because these three, when being insulted destroy the person who caused it; hence a wise person must never insult them. (Manu Smrt. 4.135 and 136).

क्षत्रियं चैव सर्पं च ब्राह्मणं च बहुश्रुतम् । नावमन्येत वै भूष्णुः कृशानपि कदा चन || ४.१३५ ||

एतत्त्रयं हि पुरुषं निर्दहेदवमानितम् । तस्मादेतत्त्रयं नित्यं नावमन्येत बुद्धिमान् || ४.१३६ ||

kṣatriyaṁ caiva sarpaṁ ca brāhmaṇaṁ ca bahuśrutam । nāvamanyeta vai bhūṣṇuḥ kr̥śānapi kadā cana || 4.135 ||
etattrayaṁ hi puruṣaṁ nirdahedavamānitam । tasmādetattrayaṁ nityaṁ nāvamanyeta buddhimān || 4.136 ||

• One should not despise oneself on account of former failures; one's whole life should be spent in the pursuit of one's goals, and never despair of gaining what one seeks. (Manu Smrt. 4.137).

नात्मानं अवमन्येत पुर्वाभिरसमृद्धिभिः । आ मृत्योः श्रियं अन्विच्छेन्नैनां मन्येत दुर्लभाम् || ४.१३७ ||

nātmānaṁ avamanyeta purvābhirasamr̥ddhibhiḥ । ā mr̥tyoḥ śriyaṁ anvicchennaināṁ manyeta durlabhām || 4.137 ||

धर्मसञ्चयः ॥ Accumulation of Merits

• Causing no pain to any creature, one should slowly accumulate spiritual merit, for the sake (of acquiring) a companion after death, just as the termites (gradually raises their) mound. For when we die neither father, nor mother, nor spouse, nor children, nor relations continue with us as companions; spiritual merit alone remains (with us). One should therefore always slowly accumulate spiritual merit, in order (that it may be one's) companion (after death); for with merit as his companion one will traverse a gloominess (which is normally) difficult to traverse. (Manu Smrt. 4.238, 239 and 242).

धर्मं शनैः संचिनुयाद्वल्मीकं इव पुत्तिकाः । परलोकसहायार्थं सर्वभूतान्यपीडयन् || ४.२३८ ||

नामुत्र हि सहायार्थं पिता माता च तिष्ठतः । न पुत्रदारं न ज्ञातिर्धर्मस्तिष्ठति केवलः || ४.२३९ ||

तस्माद्धर्मं सहायार्थं नित्यं संचिनुयाच्छनैः । धर्मेण हि सहायेन तमस्तरति दुस्तरम् || ४.२४२ ||

dharmaṁ śanaiḥ saṁcinuyādvalmīkaṁ iva puttikāḥ । paralokasahāyārthaṁ sarvabhūtānyapīḍayan || 4.238 ||

nāmutra hi sahāyārthaṁ pitā mātā ca tiṣṭhataḥ । na putradāraṁ na jñātirdharmastiṣṭhati kevalaḥ || 4.239 ||

tasmāddharmaṁ sahāyārthaṁ nityaṁ saṁcinuyācchanaiḥ । dharmeṇa hi sahāyena tamastarati dustaram || 4.242 ||

• If one lives a life of practicing self-control and generosity, perseverance, gentleness and patience; and shunning the company of people of cruel conduct, and avoids hurting any living creatures - one gains heavenly bliss. (Manu Smrt. 4.246).

दृढकारी मृदुर्दान्तः क्रूराचारैरसंवसन् । अहिंस्रो दमदानाभ्यां जयेत्स्वर्गं तथाव्रतः || ४.२४६ ||

dr̥ḍhakārī mr̥durdāntaḥ krūrācārairasaṁvasan ।ahiṁsro damadānābhyāṁ jayetsvargaṁ tathāvrataḥ || 4.246 ||

सदाचारफलम् || Fruits of Good Conduct

• One should always take the experience of auspicious things, keep the mind in control, chant mantras like the gayatri and perform sacrifices always. The one who follows good conduct, does chanting and sacrifices, who has control over his indriyas obtains bliss in this world and the other world. (Manu Smrt. (4.145 and 146).

मङ्गलाचारयुक्तः स्यात्प्रयतात्मा जितेन्द्रियः । जपेच्च जुहुयाच्चैव नित्यं अग्निं अतन्द्रितः || ४.१४५ ||

मङ्गलाचारयुक्तानां नित्यं च प्रयतात्मनाम् । जपतां जुह्वतां चैव विनिपातो न विद्यते || ४.१४६ ||

maṅgalācārayuktaḥ syātprayatātmā jitendriyaḥ । japecca juhuyāccaiva nityaṁ agniṁ atandritaḥ || 4.145 ||

maṅgalācārayuktānāṁ nityaṁ ca prayatātmanām । japatāṁ juhvatāṁ caiva vinipāto na vidyate || 4.146 ||

• By studying the Vedas diligently, observing the rules of purity, doing japa and having love towards all created beings, one gains the memory of his former births. One who, recollecting his former births, continues to study the Veda, gains endless bliss by the continual study of the Veda. (Manu Smrt. 4.148 and 149).

वेदाभ्यासेन सततं शौचेन तपसैव च । अद्रोहेण च भूतानां जातिं स्मरति पौर्विकीम् || ४.१४८ ||

पौर्विकीं संस्मरन्जातिं ब्रह्मैवाभ्यस्यते पुनः । ब्रह्माभ्यासेन चाजस्रं अनन्तं सुखं अश्नुते || ४.१४९ ||

vedābhyāsena satataṁ śaucena tapasaiva ca । adroheṇa ca bhūtānāṁ jātiṁ smarati paurvikīm || 4.148 ||
paurvikīṁ saṁsmaranjātiṁ brahmaivābhyasyate punaḥ । brahmābhyāsena cājasraṁ anantaṁ sukhaṁ aśnute || 4.149 ||

• A Brahmana who, being learned in the lore of the Vedas, conducts himself in this manner and nullifies his sins, will be exalted in the brahmaloka. (Manu Smrt. 4.260).

अनेन विप्रो वृत्तेन वर्तयन्वेदशास्त्रवित् । व्यपेतकल्मषो नित्यं ब्रह्मलोके महीयते || ४.२६० ||

anena vipro vr̥ttena vartayanvedaśāstravit । vyapetakalmaṣo nityaṁ brahmaloke mahīyate || 4.260 ||